2. But now more particularly I. He that will keep himself in the Love of God must he himself love God for Love deserveth Love and Love begetteth Love Gods Love worketh thus towards us and therefore our Love must work towards God Prov. 4.6 Prov. 8.17 Our Love to God is but the Reflection of the Beams of Gods Love upon us Love Wisdom and she shall love thee I love them that love me And thus the Beams are doubled and the Love of God to the Soul and the Souls love to God encreaseth the heat betwen both as it is with the Sun shining on the Earth II. He that loves God loving him Magnes amoris amor is drawn to God by the attractive Beams of Divine Love these are called the Bands of Love Hos 11.4 He that loves God loving him is inflamed with Gods Love as it is in a Burning Glass This is a Heavenly Fire kindled from Heaven and not easily quenched Cant. 8.7 He that loves God loving him finds the strongest Obligation upon him to Love God as constrained to it 2 Cor. 5.14 and God endears him to love God from his Heart for Love ravisheth the Heart beyond all things in the World The Lord and his Spouse ravish one another Cant. 4.9 III. He that will keep himself in the Love of God must mind and meditate on four Attributes and Properties of Gods Love which will have great influence upon his Heart and Love 1. On the Eternity of Gods Love to him which hath been ever of old time out of Mind yea before all Time he hath been thy Friend and thy Fathers friend therefore forget him not Prov. 27.10 Because Election which is the effect of Gods Eternal Love is Eternal Ephes 1.4 And because he is Love essentially 1 John 4.8 therefore his Love is Eternal as himself Hos 14.4 2. On the Freeness of Gods Love All the Arguments of his Love are drawn out of his own Breast therefore this free Love of God is called Grace 2 Tim. 1.9 which is no Grace unless it be gratuitous and free Not according to works saith the Apostle the great Champion of Free Grace which Bradwardin calls the Cause of God but according to his own purpose and grace which was given us in Christ Jesus Rom. 11.5 6. before the world began And again There is a remnant according to the election of grace and if by grace then it is no more of works otherwise grace is no more grace O meditate on this How should the consideration of this keep us in the Love of God! ¶ Mark and mind this well Free Grace and Love sent Jesus Christ into the World and all the train of Spiritual Blessings Joh. 3.16 1 Joh. 4.9 1. The free Love of God was the Cause of Election Rom. 11.5 2. The free Love of God is the cause of our effectual Vocation Gal. 1.6.15 3. The free Grace and Love of God is the cause of our Adoption Eph. 1.5 6. 4. The free Love and Grace of God is the cause of our Justification Rom. 3.24 5. The free Love and Grace of God is the cause of the Pardon of Sin Rom. 5.20 6. The free Grace and Love of God is the cause of true and thorough Conversion 1 Cor. 15.10 7. The free Grace and Love of God is the Cause of true Faith Act. 18.27 8. The free Grace and Love of God is the cause of Christs suffering for us Heb. 2.9 9. The Free Grace and Love of God is the Cause of that inestimable Jewel and Blessing the Word of God Act. 14.3 10. The free Grace and Love of God is the cause of our Salvation Eph. 2.5 8. ¶ O meditate and mind the infinite free Love of God in all the sweet Streams of it and dwell upon the meditation of it and be ravished with it and give the God of Grace and Love the Glory of it for ever 3. Mind the Immensity of Gods Love This is so vast an Ocean that thou wilt find neither Bounds nor Bottom in it Hear the Apostle upon it Eph. 3.18 That ye may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledge To know it to pass all knowledge The Consideration of this alone hath so amaz'd some devout Souls that they have been in an Extasie above and besides themselves with it 4. Mind and meditate on the Unchangeableness of Gods Love This is grounded upon two immutable things by which it is impossible for God to lie This O! Heb. 6.17 18. this gives sure Anchor-hold and comfort to a true Believer in a Storm v. 19. This Assurance God hath given his People of old Jer. 31.3 I have loved thee with an everlasting love Rom. 8. ult Joh. 13.1 It is an Inseparable Love It is a final Love but not finite Love It is to the end and without end It is Invincible Love Cant. 8.6 It is an Vnquenchable Love Cant. 8.7 Obj. If this be so what need then of the Apostles Exhortation to keep our selves in the Love of God Answ 1. Because Gods Promises and Believers Priviledges do not exclude but include the use of Means For instance Phil. 2.12 13. Work out your own Salvation with fear and trembling for it is God that worketh in you to will and to do of his good pleasure Eph. 1.5 According as he hath chosen us in him before the foundaon of the World that we should be holy and without blame before him in love 2 Pet. 1.4 to verse 10. He tells them God hath given them exceeding great and precious Promises yet bids them to give all diligence to make their Calling and Election sure by adding Grace to Grace Ephes 2.3 He saith we are saved by Grace through Faith which is the Gift of God without Works and yet he saith we are created to good Works that we should walk in them and this God hath ordained v. 9 10. 1 Thes 5. After he had Exhorted them to many Dutyes he adds this Faithful is he that hath called you who also will do it Mark our Text and compare it with the Context after when he bids us keep our selves in the love of God he saith Vers 24. God is able to keep us from falling and to present us faultless before the presence of his glory with exceeding joy 2. God who prevents us with his Grace and works upon us and in us unto Conversion and Regeneration hereby puts into us an Active Principle and helps and recruits it continually by auxiliary Grace Our habits of Grace cease acting if God suspends the influence of Grace as we see in Peters ease both upon the Waters when he began to Sink till the Lord gave him a Hand and went on denying his Master till the Lord looked upon him and melted him into Tears God will ever have us beholding to him and lean upon him h. 15.4 5.
himself no more about us Oh take heed how you carry your selves towards him Not only upon Ingenuity Jer. 2.17 its base to be unkind to our Guid Hast thou not procured this to thy self in that thou hast forsaken the Lord thy God when he led thee by the way But also upon the account of self-Love for as we behave our selves to him so he will behave himself to us Ita nos tractat ut a nobis tractatur 3. Labour after the having of the Leading of the Spirit in an higher Degree and Measure than what as yet you have attained unto 'T is not enough meerly to keep it but there must be a Getting more of it As there should be a Rise in our following so we should press after a Rise in the Spirits Leading of us And that in a threefold respect that he lead us 1. More Extensively as to the Object 2. With greater Light and Clearness Power and Efficacy as to the Manner 3. With more Eavenness and Constancy as to the Duration and Continuance of it He guides you to Truth but does he guide you to all Truth He guides you unto Truth but does he guide you into Truth and is this his Constant and Continued working in you Oh this high Measure of it we should aspire at and pant after taking up with nothing short of it And so as to Holiness and Practical Godliness the same is to be endeavoured after There is indeed much Mercy in the lowest Degree of this Act and they that have the lest should be thankful but yet a fuller Proportion may and ought to be desired by every Child of God And surely they who experience what this Leading of the Spirit is never think they have Enough of it 4. So live as that it may appear to others that you are led by this Spirit Christians your Actions and Conversations should be such as may suit with the Spirit that leads you Such as may evidence to the world that you are not in pretence only but in truth and reality under a Divine and Supernatural Conduct Do we lay claim to this Oh then what Good do we do more what Evil less than Others do VVhat live in sin do Evil things be Proud Worldly Covetous Passionate Unclean Malicious Fraudulent and yet pretend you are led by the Holy Spirit Lord what an Indignity and Affront do you put upon Him what a Cheat and Fallacy upon your own Souls Pray never talk of This unless your Lives be Holy and Good For ye who are real Saints oh that you would oft think of this and look upon it as one of the highest Engagements to Circumspect Walking You that are Guided by such a Word without and such a Spirit within What manner of persons ought ye to be in all holy Conversation and Godliness 5. Be very thankful for this glorious Mercy Led by the Spirit admirable Love VVhat Thankfulness is due to Father Son and Spirit for it for all These have an hand though the last be more Immediately concerned in it VVhen you know not your way this Spirit shews it to you when you are weak and feeble not able to go this Spirit strengthens you I taught Ephraim also to go taking them by their arms Hos 11.3 VVhen Others are left to the Conduct of their Own Light Vnderstanding Inclinations which lead them to Sin and Death you are under the Conduct of this Gracious Spirit which leads you to Grace and Glory what cause have you to admire this Distinguishing Grace How great is the Fathers Love in this who as Fathers here when they send their Sons into Foreign Countreys and they themselves cannot be with them they send a Tutor or Governour with them in all their Travels to instruct and govern and take care of them Just so does your Heavenly Father do for you in and by his Spirit in this state of your Pilgrimage and absence from him How great is the Love of the Son in this for he has Purchased and now does Actually send this Spirit to be your Teacher Monitor and Guid. And how great is the Love of the Spirit too in this All his Operations carry infinite Goodness and Condescension in them but none more than this his tender and patient Guiding of us Should not all the Persons therefore be heartily sincerely and with the greatest enlargedness of Heart blessed and adored for it Especially considering how they design and aim at the exalting of Themselves by this very Act. As in the Miraculous Leading of the People of Israel out of Egypt through the Red Sea and so on set forth Isa 43. V. 12. that led them by the right hand of Moses with his glorious arm dividing the Water before them V. 13 14. that led them through the deep as an Horse in the Wilderness that they should not stumble As a Beast goeth down into the Valley the Spirit of the Lord caused him to rest so didst thou lead thy people for what end to make thy self a Glorious Name Surely so in that Spiritual and Gracious Leading that I am treating of the great God whether Essentially or Personally considered designs much Glory and Adoration to Himself And let him have it for he well deserves it from all that have any Experience of this Grace A Fifth Enquiry May such who are led by the Spirit fetch comfort from it 5. Enquiry Is this a solid Bottom for any to build Holy Joy upon Undoubtedly it is You who have it may rejoyce and that greatly For 1. It 's a clear Evidence a deciding Argument of your being the Sons of God And what a Soul-rejoycing Priviledge is that Sons of God this assures of dear Affection tender Care strong Protection constant Provision free Access to God ready Audience of Prayer a gracious Presence in every Condition a favourable Acceptance of all Duties a good Inheritance and Portion and what not All These Blessings are yours if ye be the Sons of God and so you are if led by the Spirit Oh then what a Ground of Comfort is this 2. As 't is a certain Evidence of Sonship here so 't is a certain Pledge of Heaven and Salvation hereafter And that both upon the account of the Relation which it instates in For if Sons then Heirs Heirs of God and Coheirs with Christ Rom. 8.17 And also upon the account of the Leading it self For whereever that is as 't is in Order to Salvation so this Salvation by it shall certainly be obtained Never did any perish that liv'd under the Spirits Guidance and Conduct God ever saves where the Spirit leads All that he guids come safe to the End of their Journey to their Eternal Rest 3. Besides the Things which are wrap'd up in this Leading besides the Matter and Manner of it all of which carry in them Ground of the highest Joy consider but two things Further about it 1. That it is Abiding Permanent Continuing The Spirit does not lead and
have been about things less necessary yet their Hearts have been more thorowly broken and more unexpressibly longing for Spiritual supplies 'T is about Gods bestowing of his Grace that they adore his Sovereignty justifying God though he should reject them and wondering even to astonishment how he can shew kindness to them so that the more Spiritual any Christians are the more they lose their will in the will of God and the less they quarrel with God let him do what he will with them They do not think it in vain to serve God thô he should but he will not cast them off at last they thankefully acknowledge they receive so many mercies from God here as are infinitely more worth than all the Services they can do him and they see cause to love God thô there is no cause why God should love them so that they 'l pray and wait hate sin and love holiness admire God and abase themselves and let God do what he will with them This is the temper and practice of the most serious Christians This will teach us to observe Gods answering of Prayer so as to be thankful or penitent to retract or alter or urge our Petitions as our case requires And this I think I may say One of the choicest exercises of Grace is about the improving the return of Prayer e. g. I think such a thing to be good for me suppose a better frame of Health for this I fill my Mouth with Arguments and my Heart with Faith but God answers me with disappointments this puts me upon reflection I find causes more than are good why God should deny me Suppose further I beg the pardon of sin am sensible that I must perish if I be denyed and therefore reckon I can't be too earnest but am so far from speeding that to my apprehension God seems Implacable and I have less hopes every day than other Well! this puts me upon a more thorow Scrutiny and I find I have not observ'd Gods Method for Pardon I would have the comfort of a Pardon without a suitable sense of the evil of Sin which if I should obtain I should not be so shie of Sin as when I have felt the smart of it I should not look upon my self as so much beholding to Christ but that I might venture upon sin and have a Pardon at pleasure I should not so much pity others under their Soul-troubles In a word the more we consider the more cause we shall see why God answers Prayer according to his own wisdom not our Folly We do not see that Religion doth any great matter towards the Object 2 bettering of every condition those that pretend to Religion have always their own good word they love to speak and hear of the Atchievements and Priveledges of Religion thô they are invisible to all but themselves A little more Modesty and less Arrogancy would better become ' em To our grief we must acknowledge Answ that Serious Christians are shamefully defective in living up to such a height of Heavenly-mindedness as to have the Experiences they might have and shall we when we are injurious to our selves expect God to fulfill conditional Promises when we neglect the Condition of them No! Christians God will say to us what he once said to Israel e Lev. 26.3 c. If thou wilt walk in my Statutes and keep my Commandments and do them then the Lord thy God will set thee on high above all nations of the earth and all these blessings shall come on thee and overtake thee c. f Deut. 28.1 c. But if you will walk contrary unto me then will I walk contrary to you also g Num. 14.34 and you shall know my breach of Promise God doth not only in displeasure but in kindness make his People feel a difference in their Comforts from the difference in their walking ou may as well expect to buy things without Money because Money answers all things as to expect Promises fulfill'd to Godliness when you want that Godliness to which the Promise is made 'T is true God may give it of bounty but not of Promise and then it may be a Mercy but not a Blessing Make Conscience of performing the Condition and make Conscience of believing the Promise for God will certainly fulfill that Promise or a better so that the fault 's our own that we don't inherit the Promises When I have granted all that can rationally be demanded in the Objection do but impartially observe and you 'l find that notwithstanding all the defects and imperfections of Christians 't is they alone that live most above the vanity of every Condition h 2 Pet. 1.4 't is they only have received those exceeding great and precious promises whereby they are partakers of the divine nature having escaped the corruption that is in the world through lust and though they have not already attained that heavenly frame they hope for neither are already perfect i Phil. 3.12 c. yet this one thing they do forgetting those things which are behind and reaching forth unto those things which are before they press towards a full Experience of what is to be found in the wayes of Holiness If this be not a sufficient answer to this Objection what I shall add will be more than enough Whereas I have by an Induction of six comparative Cases I hope demonstrated the excellency of Serious Godliness I shall now in as many Instances beyond all Comparison and beyond Contradiction demonstrate the superlative excellency of the Power of Godliness all which may serve as arguments for Practical Godliness Serious Godliness will make your present Condition good for you be it what it will Every thing but Religion will make you think any Condition better than your present Condition There 's one Text I would commend to your consideration in this matter 1 Tim. 6.5 6. Those that are destitute of the Truth suppose that Gain is Godliness from such withdraw thy self but Godliness with contentment is great gain q. d. Those that only talk of Religion and wrangle about it they have no higher design than to make a gain of it avoid all familiarity with them but those that are sincerely Religious that know and fear and worship God aright there 's a Treasure a great Treasure k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundus quasi perannis sons a constant Revenue an unexhaustible Spring and then Content is not mentioned as a Condition added to Piety as if Piety were not great gain without Content added to it but Content is mentioned as the very genuine effect of Piety m Purum putum pietatis effectum The Godly man is so well contented with his Condition that he is not so solicitous as others for the bettering of it whatsoever is wanting to him is made up by Tranquility of mind and Hope in God that God will supply him with necessaries and he acquiesceth in his
your selves in the Love of God And then the Case and Question is this What we must do to keep our selves in the Love of God A solemn and weighty Question and wherein every Soul of us is nearly concerned There are three things that require some Explication Q. 1. What is meant by your selves A. Every one himself and every one each other so far as he can 2. What is meant by the action which each is to see put forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep to observe to preserve firmly safely constantly I have kept the Faith 2 Tim. 4.3 Thus we keep and thus God keeps us Jam. 1. ult John 3.22 Rev. 12.17 Joh. 17.11 John 17.15 In all which Places the word is the same in the Text to keep fast and safe and faithfully with all Care and Diligence and Conscience as we would keep a thing for our Life Prov. 4.23 Keep thy Heart with all Diligence for out of it are the Issues of Life From all which thus explain'd ariseth this Proposition It is the Duty of every Child of God Obs to keep themselves in the Love of God This Proposition is grounded upon a threefold Supposition 1. That some men are in the Love of God really and eternally 2. That this Love wherewith God loveth his Chosen Rom. v. 8. 11 12 13. is a special Love a peculiar and distinguishing Love 3. That it is a Duty as well as a Priviledge to keep our selves in the Love of God our Activity as well as Gods Act. Which will be hereafter more explained Before we come to the main Question we will answer this Question How Love can be said to be in God for Love is a Passion in the Creature and Passions are Imperfections which are contrary to Gods Perfection A. 1. It is true Nothing of Imperfection is in God but Love is in God as a Perfection because Love is in God in the abstract that is essentially for Abstracts speak Essences God is Love 1 John 4.8 The Love of God is either natural or voluntary thus Divines distinguish and that well Mat. 3.17 Joh. 3.35 Joh. 5.20 Joh. 17.24 1. The Natural Love of God is that wherewith God loves himself That is the reciprocal Love whereby the three Persons love each other This Essential Natural Love of God is therefore necessary God cannot but love himself 2. The Love of God is voluntary thus he loves his Creatures with a general Love 1. Because he made them and made them good therefore he preserves them Gen. 1.31 for though Sin be really evil and none of Gods making but contrary to God and hated of God yet God loves the Creatures as his Creatures although sinful with a general Love Mat. 5.44 45. 2. He loves some Creatures with a special Love and by this he loves Jesus Christ as Mediator Joh. 3.35 Eph. 1.6 1 Joh. 4.9 Rom. 8. ult 1. This Love of God to Christ as Mediator is the Foundation of Gods Love to his Elect. 2. By a special Love God loves his Elect. John 13.1 Of this Love it 's said that it is inseparable Now this is the peculiar Love which God bears to some above others Not because they were more lovely than others nor because God foresaw they would believe and love him but because God loved them first antecedently to all those things Eph. 1.3 4 5. Deut. 7.6 7 8. Eph. 2.3 4 c. to 10. and because he loved them therefore Christ shall come and die and therefore they shall believe in him and love him The summ is this Our Love to God is the Effect and not the Cause of Gods Love to us yea Christ himself as Mediator is the Effect of Gods Eternal Love This is primitive Doctrine John 6.37 All that the Father hath given me shall come unto me V. 44. No man can come unto me except the Father which hath sent me draw him 1 John 4.19 He hath loved us first Rom. 10.20 I am found of them that sought me not Rom. 5.8.10 God commended his love toward us that while we were yet Sinners and Enemies Christ died for us Upon which I would have old and new Donatists which make God to love all alike in order to their Salvation and that there is no special Grace let them read St. Augustine Tom. 9. Tract 102. on John Tom. 7. Lib. contra Donatistas post Collat. p. 403. also pag. 402. likewise in Brevic. p. 387. Collat. cum Donatistis Collat. tertii diei Item Tom. 9. Tract 87. on John Item Tom. 2. Epist 48. p. 118. and many more places I have therefore named all these because there is a sort of Men risen up among us Gal. 1.6.7 corrupters and perverters of the Word and Wayes of God who raise up Donatism and Pelagianism from the Death I know some make this Love of God in the Text to be meant not of Gods Love to us at all but of our Love to God only Contrary I judge it spoken principally of Gods Love to us not excluding our Love to God but comprehending it as a great sign that God loves us when we truly love God According to this sence I shall proceed to speak to the present Case which is a practical Question How Christians shall do to keep themselves in the Love of God Quest 1. In General One whom God loves and favours Answ must do as the Favourite of a Prince useth to do to keep himself in his Princes Love and Favour He will study what the will of his Prince is and will do all that he can to please him He will set himself wholly to promote his Princes Interest and Honour and to gratifie his Desires yea he will be infinitely shy of displeasing him So will a Child of God carry himself towards God to keep himself in the Favour and Love of God This is a great Art to study Ephes 5.17 to know what is the will and Pleasure of God and to conform to it The Reason whereof is this Because 1. The Will of God is a Sovereign Will to all the World therefore to thine and mine there is no controuling of it Who can say unto God What dost thou When any mans will comes in competition with Gods Will thou knowest what thou hast to answer Dan. 3.16 17. and what thou hast to do Act. 4.19 But if mans commanding Will be agreeable to Gods revealed Will which is the Standard then we please and not displease God in submitting to man because subordinate things do not clash 2. Because the Will of God is a holy Will and we can never keep our selves in the Love of God 1 Pet. 1.15.16 but by what is agreeable to his Holiness and that is when we our selves are Holy because this is not only the Will of God but the Image of God Eph. 4.24 created after God Now God loves Children that are most like him for Likeness is the Cause of Love Thus much in General
to God therefore inconsistent with the Love of God These six things the Lord hateth yea seven which his Soul hateth Prov. 6.16 Psal 97.10 Math. 6.24 Therefore ye that love the Lord hate evil These are two Masters which we cannot hate and love both 3. Sin separates from God therefore we cannot keep our selves in the love of Sin and in the love of God Sin makes us depart from God and God to depart from us Therefore Conversion reconciles God to us because it mortifies Sin in us by vertue of Christs Death for us VII He that will keep himself in the Love of God must clear up his Interest and Union to Jesus Christ 1. Because Jesus Christ was sent us as the greatest Instance and the greatest Token of Gods Love in the World 1 Joh. 4.9 2. Because the Lord Jesus purchased the Love of God to us when we were the greatest Enemies to each other Rom. 5.8 10. 3. Because Jesus Christ is the Souls Love Cant. 3.1 4. Because Jesus Christ is all Loves Cant. 5.16 5. Because this was the End of Christs coming into the World to save us from our sins the sole cause of Gods hatred to Sinners Math. 1.21 6. Because the Father loveth whom Christ loveth and he loveth them that love Christ Joh. 16.27 7. Because our Interest in Christ puts a Soul out of all danger Rom. 8.1 Rom. 5.1 Chap. 7.24 25. 8. Because the Lord Jesus makes the Fathers Love to him the measure of his love to us As the Father hath loved me so have I loved you continue in my love Joh. 15.9 i. e. By this ye keep in Gods Love 9. Because the Lord Jesus teacheth us the way how to keep in his Love Joh. 15.10 Consider all this and how cogently they prove this Head of clearing up our Interest and Union unto Christ to keep our selves in the Love of God VIII An eighth way of keeping our selves in the Love of God is by keeping Gods Commandements I do not mean as to a Covenant of Works but upon a Gospel account If ye keep my Commandments ye shall abide in my Love as I have kept my Fathers Commandments and abide in his Love John 15.10 Vers 14. Ye are my Friends if ye do whatsoever I command you O! mind that Again mark this Joh. 14.21 He that hath my Commandments and doth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and we will make our abode with him This Love is the fulfilling of the whole Law and the Gospel too There be many that will complement a Love to God but will do nothing for him The greatness of Abraham's Love to God and of David's Love and of Peter's Love and of Mary's Love of Paul's Love and of the Martyrs Love was in doing and in dying for him And is not the greatness of Gods Love and of Chists Love to us Joh. 15.13 in Doing and Suffering We read of Labour of Love because true Love is Laborious as it was in Jacob's Love for Rachel There is nothing God hates more than pretending to love therefore the Lord hates Hypocrites Not every Mat. 7.21 one that saith unto me Lord Lord shall enter into Heaven but he that doth the Will of my Father which is in Heaven As God saith This People Deut. 5.29 have well said in all that they have spoken O that there were such a Heart in them that they would fear me and keep all my Commandments alwayes So I say of Professors and great Pretenders that shew much kindness with their Mouth but their Heart is not right with God O that there were such a Heart in them that they would make Conscience to do the Will of God If the Lord loved the young man that was in a fair way of keeping the Commandments of God and was not perfect and thorow-pac'd how much more will he have a Love for them that have a respect to all the Commandments of God Psal 119.6 IX The way to keep our selves in the Love of God is to walk closely with God in wayes of strict Holiness This is a Commendation and Character upon Record of Gods chiefest Favourites Thus it was with Abraham Gen. 17.1 Thus it was with Enoch Gen. 5.22 Thus it was with Noah Gen. 6.9 Thus it was with Caleb Num. 14.24 And thus David Psal 73. ult Now we shall see how such a one is to God who desires to keep in the Love of God We have known 1 Joh. 4.16 and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him O sweet dwelling You shall shall find that the Holyest Persons were alwaies the highest Favourites of God Witness those before-mentioned and these following Instances Job 1.1 2 3. How did God bless him and praise him and trie him and reward him for his eminent Holiness Zachary and Elizabeth Luk. 1.6 7. How singularly did they shine in Holiness and in the Favour of God to whom God gave a Son in their old age the Harbinger of Christ Mary the Mother of Christ Luk. 1.28 how was she for her Holiness pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly favoured And Simeon Luk. 2.25 c. and Anna vers 36 37 38. Holiness and Purity brings us to the fight of God which is called Beatifical which is the Souls highest Happiness and ultimate end Math. 5.8 Psal 24.4 Heb. 12.14 and therefore is pronounced Blessed Psal 119.1 2. X. They keep themselves in the Love of God who do not wave or abate their Profession and Practice of Godliness in evil times and do not baulk the wayes of God under severe Providences and sharp Tryals this was eminent in all Christs Worthyes Thus David Psal 44.17 to vers 22. Mind that Place Though they were sore broken and smitten into the Place of Dragons and cover'd as with the shaddow of death yet we have not forgotten thee nor declined from thy way c. Job 13.15 cap. 3.17 18. Thus Job Though he slay me yet I will trust in him Thus Habakkuk Although the Fig-tree shall not blossom the Vine Olive and Field shall fail of their Fruit and not any Flocks or Herds left yet I will rejoyce in the Lord and joy in the God of my Salvation The Lord God is my strength And thus all the Champions of God Let Paul be one Instance more Rom. 8.35 36 37 38 39. Reason Prov. 3.11 12. 1. A Friend loveth at all times and a Brother is born for the day of Adversity Prov. 17.17 2. They know the Lords Chastenings are in Love Heb. 12.6 Rev. 3.19 Psal 119.67 71 72. 3. They know that all the Lords Severities are for good many wayes To drive them to Ordinances and Duties to sweeten them and to teach them to profit by them to know more of the Will of God by them and to give us a better Relish of the
to the end and ye see what power he had with God in Prayer for wicked Sodom God communicated his Secrets to him as one Friend to another and Abraham made Intercession to him as Favourites of Princes for Malefactors So did he for Sodom and ye know how far he prevailed for he was a Righteous man Jam. 5.16 and such a mans Prayer prevaileth much And what was Abrahams Righteousness even the Righteousness of Faith by Imputation Rom. 4. and this Faith living and working XV. We keep our selves in the Love of God when we declare a publick Spirit for the Cause of God in his Church against the Enemies of it by being zealous for his Glory and valiant for his Truth in our Station Judg. 5. This is lively asserted in the Song of Deborah and Barak who after she had praised some for their appearing and others for not appearing in this Cause dispraised the Lord she praised above all for his presence with his People and for that Spirit of Love he poured out upon them in these Words vers 31. So let all thine Enemies perish O Lord but let them that love him be as the Sun when he goeth forth in his might Now the Reason why this publick Spirit in the Cause of God is expressed by our Love to God is this Because God is so much concerned in it 1. As to his Honour to defend and deliver his People from his and their Enemies as the Midianites were 2. As to his Power in reducing thirty thousand to three hundred Jud. 7. as in Gideons case all that lapped He as a poor Barley Cake tumbled all the Enemies down and by a small company And a Woman in Deborahs case that is by her self and Jael Judg. 4.21 destroyed Jabin and Sisera's mighty Host To omit many other instances of publick Hearts in this case signally owned by God because they signally appeared for God Thus Moses Exod. 2.11 13. Judg. 5.9 This was their Love Thus saith Deborah My Heart is towards the Governours of Israel that offer themselves willingly bless ye the Lord. Zebulun and Napthali jeoparded their lives unto Death in the high places of the Field and thus did Issachar ver 15. But Reuben Gad Manasseh Dan and Asher are branded for their Cowardise I say all this appearing in the defence of all that was dear to God and them is called Love to God Therefore we may in no wise exclude this Noble publick Spirit in the cause of God and his People from the Love of God for there is no principle in the World like to the Love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.8 Deum odisse in sacris literis peculiariter illi dicuntur qui falsos deos colunt Maimon Which love me and keep my Commandments Illa praecipuè quae ad arcendas pravas superstitiones pertinent Grot. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pij dicti sunt Ezek. 16.33 36 37. chap. 23.5 Jer. 2.2 I remember the love of the Espousals to animate and inflame the Soul to do great things for God This Spirit was marvellous in David whose very Name was from Love Therefore it is the duty of every Child of God to pray for the Spirit of God which only sheds all divine Love abroad in the Heart Rom. 5.5 which God inspires as he pleaseth XVI A great means of keeping our selves in the Love of God is to be Sincere and Sound in the Worship of God Mark this well for herein lyes the Love or Hatred of God as appears plainly in the second Commandement Exod. 20. ver 6. Therefore Idols and Idolaters are called our Lovers Hosea 2.5 7. Jer. 8.1 Hosea 13. They kissed the Calves ver 2. Therefore our Hankering and embracing of a false Worship provokes God to jealousie Therefore the Lord deals with Superstition and Idolatry in his People after the Law of Harlots and Adulterers The Scripture is full of this Language There is no higher Act of Love in God than to espouse a People to be his own and to give them a Rule of Worship of his own Institution and to hold them to it as he did Israel And when a People follows God and serves God according to his own appointments there are no higher Acts of Love towards him in Gods account God is enamoured with such a People God in his highest acts of jealousie was inraged against his Idolatrous people Psal 78.59 They kissed their Idols giving them all the tokens of Love and Homage 1 King 19.18 Job 31.27 They burnt their Children to them as the costlyest Sacrifice as Abraham would his Isaac in Love to God but God only tryed him by it Mark 7.7 Colos 2.22 Mat. 15.2 3 6. Rev. 17.4 5. he calls them his Hephsibah and his Beulah Isa 62.4 We see it also in the instance of good Kings how the Lord prized and praised them for this very thing for Reforming and setting up the true Worship of God as David Asa Jehosaphat Hezekiah Josiah how the Lord prospered them because their Hearts were right and perfect with God in this thing On the other side how he hath branded and blasted all those that were false herein For this was David a man after Gods own Heart fulfilling all his Wills which is chiefly meant in the point of Gods Worship Act. 13.22 As for the Wills of men in the Worship of God by their Inventions Traditions and Commandements he tells you he hates them and they are Abomination to him And no wonder for what intrencheth more upon the Honour of Gods Wisdom and Soveraignty than this That he doth not know best how to appoint his own Worship but must be fain to be beholding to Man for his devices and dictates in the Case This though it seems very gay is Whorish and Poysonous this golden Dress and Cup is intoxicating XVII A great Means of keeping in the Love of God is keeping up the Communion of Saints in all the parts and duties of it What this is we shall see according to Scripture The Communion of Saints is our Participation of all the good things of God in common whereunto all the Saints and only they have right consisting in our Union to God as our chiefest good this is with God as a Father with the Son and Holy Spirit 1 Joh. 1.3 2 Cor. 13.13 1. We have Communion with the Father as Children and all in the greatest Love 1 Joh. 3.1 Rom. 8.16 17. This is procured by Christ 1 Joh. 2.23 only obtained by Believing Joh. 1.12 And maintained by the Spirit Rom. 8.14 Who walk not in darkness but in light 1 Joh. 1.6 7. 2. We have Communion with Jesus Christ the Son of God By which we are made partakers of him of his Nature and of his Grace and of his Glory all which is done by Faith that uniteing and marrying Grace and this works such Conjugal Love between Christ and his Church as makes them
duely on it and then walk worthy of it Now this Love of God I cannot more compendiously declare than by that of the Apostle Ephes 1.3 c. Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ c. In which ye are to observe six remarkable things in Gods blessing of us for which we are to bless him 1. That God the Father of Christ is the Author of all our Blessings especially of Spiritual Blessings Election Redemption and all that flow from thence are given us upon the account of Christ by whom God becomes our Father that is by Adoption by which we have the right of Inheritance that is Salvation 2. That by the word Blessings he includes all things pertaining to Salvation because he saith with all spiritual Blessings alluding to Gods Promise made to Abraham in Christ saying In thee shall all the Nationss of the earth he blessed And therefore he will give the consummation of this Blessing at the day of Judgment to his Elect saying Come ye blessed of my Father receive the Kingdom prepared for you i. e. from his Everlasting Love ver 6. 3. That the Father loves and blesseth us that is his Chosen ones and none else Vers 4 5. who declare themselves such by their Faith and Holiness and Love vers 4. 4. That these Blessings are principally Spiritual Blessings such as the Elect only receive in a peculiar and distinguishing way and that under two Considerations 1. They are not carnal Blessings though the Father denyes not these to his Children for which his Child must bless him but here they are called spiritual because chiefly such 2. They are not common spiritual Blessings neither such are temporary Faith Heb. 6. 1 Cor. 13. a great degree of Knowledge even in Spiritual things yea a taste also of the Holy Ghost and the Beginning of a pious Life c. But only saving Grace and Eternal Glory the Fruit of Eternal Election for all other spiritual Blessings follow and flow from that as the true Knowiedge of God a living Faith effectual Calling Justification Sanctification a Christian Life Love to the Saints and Life Eternal this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Blessing as containing and comprehending all fully and perfectly 5. But there is one thing more to be noted from that word in heavenly places For as carnal Blessings have their Beginning in the Earth and there they end so heavenly Blessings come from Heaven and terminate there in Glory without end Therefore we render it in heavenly places because it notes the Place of it which is Heaven where Christ is exalted in Glory as our Head to communicate and accumulate all spiritual Blessings on his elected and redeemed Members There it 's said Cap. 1.19 to Vers ult in heavenly places in Christ All this is amplified in this first and more particularized in the second where he saith He hath quickned us together Ephes 2.4 5 6. and raised us up together and made us sit together with Christ in heavenly places All this is an high act of Divine Love toward us By which three things here and in Heaven all Grace and Glory is meant and that Saints do partake of them with and by Christ And this leads to a 6. Sixth thing wherein the Love of God to us is declared in the place afore cited Ephes 1.3 4 5. viz. in Christ by which is assigned the material Cause of all Spiritual Blessings namely Christ as Mediator and High-Priest 1. We are blessed in Christ i. e. for Christs sake and upon his account 2. In Christ by the Merits of Christ by his Obedience Passion and Death 3. In Christ as our Head from whom as such all our Blessings flow in our Souls and Bodies therefore is he called the Lord our Righteousness Jer. 23.6 1 Cor. 1.30 That is in the Person of Christ We are raised with him and sit in Heaven with him i. e. We are counted raised and sitting there by his Dignity and Glory as our Head By this Imputation the Papists Justification by Inherent Righteousness is fully confuted Also we have infinite Priviledge and Comfort that the Lord Jesus is made to us his members Righteousness and Holiness which can never be had any other way either within us or without us but in Christ our Head only and there only it is perfect and sure and all this in love For the Father hath demonstrated his love to Christ for this his undertaking and his love to us because he appointed him for us and accepts us in him Ephes 1.3 4 5 6. This is the first Branch of the fifth Use of Studying the Love of God to us in Christ in all the Causes of it and in all the Parts of it For this is a strong Motive to keep us in this Love to understand it and to believe it and to walk up to it 2. The second Branch To understand and practise our Love to the Lord answering his Love to us 1. Understand what Love that is wherewith we are to love the Lord and whereby we keep our selves in his Love to us Matth. 22.36 37. In order unto this ye are to know that the whole Worship of God consists in the Love of God Hence Ambrose saith The Love of God is the form of all Vertue yea the Head and Foundation of all true Religion The end of the Law is Love out of a pure heart a good Conscience 1 Tim. 1.5 and Faith unfeigned There are three things that are in true Love 1. To be affected with a desirable Object upon our knowledge of it to be good 2. To be carryed out strongly in our Desires after it that we may be united with it 3. When we enjoy it to Rejoyce in it and to rest in it as in our End and Center of our Desires This the word signifies in the Original Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rest greatly in the enjoyment of the thing beloved as Etymologists have it Phavorinus c. So true Love contains in it Affection Desire Joy as the Beginning Progress and End of it and this will be perfect in Heaven and our Perfection and Happiness In this Love outvyes all other Grace 1 Cor. 13. We have an excellent Saying of St. Augustin to this purpose Tom. 4. libro de substantiâ dilectionis Cap. 6. This is then the rest of the Soul when it is fixed by the Love of God as to its desire nor desires any thing or Object besides but having got possession of that which it desires is wholly taken up with the Delight of it and is happy in the secure enjoyment of it Whence we are to learn wherein the true Nature of our Love of God stands that the Heart rest in the enjoyment of what it desires which it can do in nothing else And only our Love to God is true
Hammer to be fear'd 3. A servile Hungry flattery 3. Hungry when the flatterer Croucheth for a Morsel of bread as 2 Sam. 2. ult and magnifieth the gift of a meals meat to the Skies such as Rom. 16.18 is serving of the belly by fair words 4. A Cowardly flattery when men dare not tell what is 4. Cowardly and what they think the truth concerning the Vertues or Vices of men 5. A Covetous Flattery which aims at Gain 5. Covetous and increasing our wealth by advantage on the flattered 6. An Aemulous and Envious flattery wherein the Good virtuous 6. Aemulous praise-worthy Qualities or Practices of any one of our Own party are extolled and magnifi'd above all measure So the old Hereticks so the present dividing Parties in the world exclude others from the number of Virtuous Wise Learned Pious and Loyal this is a kind of Flattery which prevails at this day Loved too much by all and dangerous to all Were that true which such factious flattery suggests how very small a remnant sho'd escape with their Life In all these there is an officiousness or pretence of Kindness Honour and Zeal for your Good your Credit your Advantage and Right which draws your Affection and Love to these undue courses and which is the disease to be Cured And what this is What Love to be Flattered is we are to enquire in the second place Love to be flattered a disease of humane nature I wo'd rather call 2. General a Love to be praised in Good or excus'd in Evil more than justly may be I cannot conceive any one who understands the falshood of a Flatterer and his foul designs can love the flattery but yet we all are prone to love the Praises and Apologies are made on our behalf by those that indeed do Flatter and unduly praise or excuse So that in the General an affecting and liking of mens praises and apologies above the nature and circumstances of our Good and Evil is the Love to be flatter'd in our Case I will present it to you in it's distinct parts It is 1. An immoderate desire 1. In immoderate desire of praise that our best and worst might be represented in fairer colours than those that are native that where Good we may seem better where Evil we may seem less evil than we are as other Species of Love first appear in our desire so here a great weakness and distemper of our nature thus to desire the forbidden fruit When this desire prevaileth we 2. Believe what the Flatterer saith thô he believeth not himself 2. In blind credence of all that is said for us in the Praise or Apology he makes for us A blind secure unsearching credence and belief of what is glozingly and deceitfully said by this deceiver makes a part of this Love As other Love so is this Credulous and in a high degree Confident believes a strangers mouth in bar to our own Eyes and in affront to our own senses Credit a Lying Elogy And then 3. In valuing ourselves by them 3. Set the value on our selves by what such affirm of us the valuation and Love mankind hath for any thing are inseparable indeed Love is an appretiating affection and so 't is here when the False Coiner hath been suffer'd to stamp the base alloy'd mettal of our Imperfect Vertues with the impress of divine Perfection we deceived mortals Prize and Love them as if they really were what they seem to be So did Alexander M. think his extract was Divine and valued himself on his suppos'd Divinity so did Herod the Great when he believed their flattery The voice of a God and not a man 4. Affecting occasions to set forth our praise 4. Another branch of Love to be Flatter'd is an Affected seeking to our selves or giving unto others unnecessary occasions of setting forth the worth of our Persons Actions and qualifications according to the standard of flatterers He loves flattery who loves to search out his own praise we know he dotes on the person who unseasonably breaks out into their commendation and wo'd have every mouth as †Resonabant Phyllida Sylvae he fancied every Wood did echo the praises of his Love 5. Acquiescence in what is given as our praise 5. A well-pleasedness to hear the Great and Good things by dissembling Flatterers ascribed to us which either we never did or did in manner much below what they report them it is a disease of the mind that thus is pleas'd with vanity with a Lying vanity yet sick of this disease are the besotted Culleys How sick were the Pygmees mind who should be perswaded to think his Stature and strength equal to Goliah's and his feats against the Cranes equal to the great atchievements of David the Macchabees or those mighty Captains who purchased to themselves the Sir-name of Great 6. Choice of such for our Company 6. A choice of such for our intimate and inseparable Companions with Licence given them without controul to lye for us He is deeply in love who cannot live without what is loved Many thousands among great ones and rich ones cannot live without such extravagant applauders of their Persons and Menages And we justly wonder how they bear with patience the extravagant notorious and incredible falsities of these Parasites This I have made the last part of this culpable Love of flattery which as other Love discovers it self by its choice Summarily Every part of this Love is a particular weakness and distemper of the mind wherein it is and the whole is much more it's disease This Love of being flattered is a very immoderate Affection longing after and delighting in ungrounded praises a feeding upon lies the effect of a secreter disease Self-love and cause of many culpable Distempers in our life Love to undue praise is pernicious 3. General Nullum animantium genus assentatoribus perniciosius Lud. Gr. It is to conclude this point originally formally and effectively a malady of mankind and unless cured proves pernicious and destructive which is the Third thing proposed Solomon tells you in our Text that it worketh ruine And beside the unaccountable multitudes of those who have perished by it already the Scriptures assure us that where 't is not cured it doth kill Psal 5.9 Where there is no faithfulness in the mouth i. e. where flattery and glozings are the inward part is wickednesses destroying wickednesses An open Sepulcher and a flattering tongue are inseparable If the Glutton diggeth his own Grave with his Teeth the designing Flatterer digs other mens with his Tongue Psal 12.1 2 with the 5. ver you find ruine attending on prevailing flattery the Poor opprest the Needy sigh when such unfaithful tongues are successful Prov. 5.3 Words that drop as an Honey-Comb and Mouth softer than Oyl Which is an accurate description of the visible part of Flattery but what is conceal'd from our eye is Bitterness and
in Flattery 's Mirrour How glorious was Alexander M. while he rejected Fawners How lovely but how Eclips'd how despicable when he believed and loved them which the Athenians did generously enough witness when they fined their Envoy ten Talents for calling him a God and put to death Evagoras for Adoring him There was more than ordinary in Herod which gave him the Name of Great but when he over-loved the Praise of men God left him a Monument and Warning to all Posterity giving up so contemptible a Slave of his own vain-glory to the most contemptible loathsome and shameful death Lice bred in his own Bowels destroy his Body as the Vermin of Self-love and Self-admiring reflections had destroy'd his Mind Look first on the deformity of a Self-admirer next on the beauty of a self-denying Humility and this will cure this distemper As the sight of the Putrid Carkass once cured the fond desire of Friends who doted on their own Fancy for his Picture whilest living or as the sight of the Loathsomeness in Serapis's Temple cur'd the Superstitious Aegyptians So the sight of the deformity of our Love of the undue Praise of men would cure this disease But 3. Thou who lovest to be unduly praised come with me 3. Deplorable miseries of it view the many great deplorable miseries it hath fill'd the World with read the Tragedies it hath acted and all these mostly upon it's Friends as it would cure the excessive praises men bestow on the great Commanders of conquering Armies if they would recount with themselves how many fair and goodly Countreys they laid desolate how many Cities they razed how many millions of Souls Innocent and peaceable they Sacrificed to their Ambition so here the bloody Pawes of the disguis'd Lion would cure us of our dotage on the Foxes Skin It hath ever proved a Mortal and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deadly Cup. If you Travel through waste and desolate Kingdoms and enquire who ruin'd them you 'l find the Flatterers about Prince and Court so true is that known Observation of the Historian * Regnum saepius ab assentatoribus quam abbostibus everti solet Q. Curtius de gest Al. Flatterers do more frequently overthrow a Kingdom than open Enemies But did Flatterers find such great ones Ears stopt and their minds fortifi'd against or alienated from their flatteries the danger were not considerable The Flatterer can but attempt our Love to the flattery gives the success the Head and Shaft of the Arrow cannot fly to endanger the Eagle 't was his own Feathers that contributed to his Wound and Death Scarce a City Family or Person whose Calamities were fit to be noted in the World but you may find some Parasites some close undermining Flatterers charged as a great occasion of those Calamities and the love affection and delight those Flaterers found much more the Cause of those fatal Calamities Ahab fell more by his own Love of Flattery than by the Artifices of the Son of Chenaanah and his Accomplices 1 Kings 22. So in the Parable Ezek. 13.12 16. the Wall fell for the Builders built it with untemper'd Morter and the People loved to see the building thus go forward Scarce one that dislik't it as Ezek. 22. ver 28. observeth the consequence of which is ver 29. I saith the Lord have poured mine Indignation upon them I have consumed them with the fire of my wrath c. When Prophets prophesie falsely and Priests bear rule by their means and the people love to have it so what will you do in the end thereof Jer. 5.31 In a word can you love that flattery which never had extorted a Tear a Sigh a Grief or complaint from you if you had hated it which hath filled you or yours whole Families Cities Kingdoms yea the whole World in all ages with the complaints and sorrows which Treachery loved and trusted could bring upon those that were so much over-seen We shew you the scatter'd bones about the Dens mouth and desire to ask whether you think fit to Love the Couching Lion which lurks in it 4. Would you be cur'd of immoderate Love of an undue praise then so often as you perceive any one soothing you therewith suspect there may be and search what likeliest is the design such have upon you We may with good manners question the Integrity of his purpose who doth on our Knowledge transgress the rules of Truth in the words we hear from him such men lye for advantage the discovery of this designing wheedling Projector will if you have any Spirit of a man in you take off your Love yea turn it into hatred No man can love to be impos'd upon be assured there is a snare hid search after it keep a watchful Eye upon it in time you will discover what you prevented and never love what endanger'd you in vain is the Net spread in the sight of any Bird. And there 's much in that of Diogenes to a Flatterer Nihil proficis cum te intelligam Seneca in Epist It is the great care of these Lurkers to lye conceal'd and to hide their purposes and to blind-fold those they lead for 't is but one labour to expose them to our view and to our hatred Could weeping Parents give their seduced Children Eyes to see the seducing projects of corrupt Flatterers they need be no farther solicitous their Children would find Hearts to hate them There is nothing truly amiable in flattery and none that know it approve or love it Solomon therefore takes so much pains for discovery of the designs of a flattering Mouth and then counselleth us to decline and reject it Prov. 5. The monster in the dark doth not but in the light he will make us recoil with abhorrence Find him out then Adulatio periculosa est quae latet view him exactly and I know 't will do much toward your Cure 5. If you would be cured you must resolutely and peremptorily reject the Friendship of the man who turns due praises into Flattery Let such know they please least when they praise most and that you make their first offence an opportunity to inform them that the second offence in this kind is and shall be unpardonably punisht with loss of your Friendship I know not any reason why I may not interpret that of Flatterers which David speaks of Liers He that telleth Lies shall not come into my House Psal 101. This he did know was the way to prevent Love of Flatteries and Flatterers to keep them out of his presence This Tympany is never cured while Sycophants are suffered to blow up weak minds with conceits of worth greater than is due to their Persons It is not unfitly resembled to those distempers which increase on us by our Indulgence It 's an Itching humour runs in our blood as Sigismund the Emperour observed and when it breaks out the tickling Flatterer doth increase it if you would cure you must let
And when his Operations are such as we call a Possession yet he may work by means and bodily dispositions and sometimes he worketh quite above the power of the Disease it self as when the unlearned speak in strange Languages and when bewitched Persons vomit Iron Glass c And sometime he doth only work by the Disease it self as in Epilepsies Madness c. From all this it is easie to gather 1. That for Satan to possess the Body is no certain Sâ—gn of a graceless state nor will this condemn the Soul any if the Soul it self be not possessed Nay there are few of Gods Children but its like are sometime afflâ—cted by Satan as the Executioner of Gods correcting them and sometime of Gods Trials as in the Case of Job whatever some say to the contrary it is likely that the â—rick in the Flesh which was Satans Messenger to bâ—sset Paul was some such Pain as the Stone which yet was not removed that we find after thrice praying but only he had a promise of sufficient Grace 2. Satans Possession of an ungodly Saul is the miserable Case which is a thousand times worse than his possessing of the Body but every Corruption or Sin is not such a possession for no man is perfect without Sin 3. No Sin proveth Satans damnable possession of a man but that which he loveth more than he hateth it and which he had rather keep than leave and wilfully keepeth 4. And this is matter of great comfort to such Melancholy honest Souls if they have but understanding to receive it that of all men none love their Sin which they groan under so little as they yea it is the heavy Burden of their Souls Do you love your Unbelief your Fears your distracted Thoughts your Temptations to Blasphemy Had you rather keep them than be delivered from them The proud man the ambitious the Fornicator the Drunkard the Gamester the Time-wasting Gallants that sit out hours at Cards and Plays and idle Chats the gluttonous pleasers of the Appetite all these love their Sins and would not leave them as Esau sold his Birthright for one Morsel they will venture the loss of God of Christ and Soul and Heaven rather than leave a swinish Sin But is this your Case Do you so love your sad condition You are weary of it and heavy laden and therefore are called to come to Christ for ease Mat. 11.28 29. 5. And it is the Devils way if he can to haunt those with troubling Temptations whom he cannot overcome with alluring and damning Temptations As he raiseth storms of Persecution against them without as soon as they are escaping from his Deceits so doth he trouble them within as far as God permitteth him We deny not but Satan hath a great hand in the Case of such Melancholy persons for 1. His Temptations caused the Sin which God corrects them for 2. His Execution usually is a Cause of the Distemper of the Body 3. And as a Tempter he is the Cause of the sinful and â—â—â—ublesom Thoughts and Doubts and Fears and Passions which the 〈◊〉 holy causeth The Devil cannot do what he will with us but whâ—◠〈◊〉 â—ive him advantage to do He cannot break open our doors but 〈◊〉 enter if we leave them open He can easily tempt a heavy flegmatick Body to sloath a weak and cholerick person to anger a strong and sanguine man to Lust and one of a strong Appetite to Gluttony or to Drunkenness and vain sportful Youth to idle Plays and gaming and Voluptuousness when to others such Temptations would have small strength And so if he can cast you into Melancholy he can easily tempt you to overmuch Sorrow and Fear and to distracting Doubts and Thoughts and to murmure against God and to despair and still think that you are undone undone and even to blasphemous thoughts of God or if it take not this way than to Fanatick Conceits of Revelation and a prophecying Spirit 6. But I add that God will not impute his meer Temptations to you but to himself be they never so bad as long as you receive them not by the will but hate them nor will he condemn you for those ill effects which are unavoiâ—â—ble from the power of a bodily Disease any more than he will condemn a man for raving thoughts or words in a Feaver Phrensie or utter Madness But so far as Reason yet hath power and the Will can govern Passions it is your fault if yâ—â—â—â—se not the power though the difficulty make the Fault the less II. But usually other Causes go before this Disease of Melancholy except in some Bodies naturally prone to it and therefore before I speak of the Cure of it I will briefly touch them And one of the most common Causes is Sinful Impatience Discontents and Cares proceeding from a sinful love of some bodily interest and from a want of sufficient submission to the will of God and Trust in him â—â—d tâ—king Heaven for a satisfying Portion I must necessarily use all these words to shew the true Nature of this complicate Disease of Souls The Names tell you that it is a Conjunction of many Sins which in themselves are of no small malignity and were they the predominant beâ—â—â—â—d habit of Heart and Life they would be the Signs o◠〈…〉 â—hilâ— they are hated and overcome not Grace but â—â—r heavâ—nly 〈…〉 â—â—re esteemed and câ—â—sen and sought than earthly prosperiâ—y â—he Mâ—â—cy of Goâ—â—hrough Christ doâ—â— pardoâ— it and will at last deliver us from all But yet it beseeâ—â—â—â—h â—ven a â—â—â—doned Sinner to know the greatness of his Sin that 〈◊〉 may not favour it nor be unthankful â—â—r forgiveness I wiâ—â—â—herefore distinctly open the parts of this Sin which bringeth many 〈◊〉 â—â—smal Melancholy It iâ— prâ—supposed 〈◊〉 God trieth his Servants in â—his Life with manifold Afflictions and Christ will have us bâ—ar the Cross and follow him in submissive Patience Some are tried with painful Dâ—seases and some with 〈◊〉 ougâ—â— Enemies and soâ—e with the unkindness of Friends and 〈…〉 â—â—oâ—ard provoking Relatives and Company and some 〈…〉 â—â—d some with Perâ—eâ—â—tion and many with Losses Disapp◠〈…〉 〈◊〉 here Impatieâ—â—◠〈…〉 beginning of the working of the sinful Mâ—â—â—â—â— Our Natures are all too regardful of the Interest of the flesh â—nd 〈◊〉 â—eak in bearing â—eaâ—y burdens and Poverty hath those Trials 〈…〉 â—â—ll and wealthy Persons that feel them not too little pity especially iâ—â—wo Cases 1. When men have not themselves only but Wives and Children in want to quiet 2. And when they ar◠〈◊〉 debt to others which is a heavy Burden to an ingenuous mind though thievish Borrowers make too light of it In theâ—e Straights and Trials men are apt to be too sensible and impatient whâ—â— they and their Families want Food and Rayment and Fire and other Necessâ—ries to the Body and know not which way to get supply when Landlords and Butchers and Bakers and other Creditors are calling for their Debts
and they have it not to pay them its hard to keep all this from going too near the heart and hard to bear it with obedient quiet submission to God especially for Women whose Nature is weak and liable to too much Passion 2. And this Impatience turneth to a setled Discontent and Vnquietness or Spirit which affecteth the Body it self and lieth all day as a Load or continual Trouble at the Heart 3. And Impatience and Discontent do set the Thoughts on the Rack with Grief and continual Cares how to be eased of the troubling Cause they can scarce think of any thing else and these Cares do even feed upon the Heart and are to the Mind as a consuming Feaver to the Body 4. And the secret Root or Cause of all this is the worst part of the Sin which is too much Love to the Body and this World Were nothing ovâ—â—loved it would have no power to torment us if Ease and Health were not overloved Pain and Sickness would be the more tolerable if Children and Friends were not overloved the Death of them would not overwhelm us with inordinate sorrow if the Body were not overloved and worldly wealth and Prosperity overvalued it were easie to endure hard Fare and Labour and Want not only of Superfluities and Conveniences but even of that which is necessary to Health yea or Life it self if God will have it so at least to avoid Vexations Discontents and Cares and inordinate Grief and Trouble of mind 5. There is yet more Sin in the root of all and that is it sheweth that our Wills are yet too selfish and not subdued to a due submission to the Will of God but we would be as Gods to our own chusing and must needs have what the Flesh desiâ—◠〈…〉 â—â—â—t a due Resignation of our selves and all our Concerns to God and 〈…〉 as Children in due dependance on him for our daily Bread but â—â—â—t needs be the keepers of our own Provision 6. And this sheweth that we be not sufficiently humbled for our sin or else we should be thankful for the lowest state as being much better than that which we deserved 7. And there is apparently much Distrust of God and Vnbelief in these troubling Discontents and Cares could we trust God as well as our selves or as we could trust a faithful friend or as a Child can trust his Father how quiet would our minds be in the sense of his Wisdom All-sufficiency and Love 8. And this Unbelief yet hath a worse Effect than worldly Trouble it sheweth that men take not the Love of God and the Heavenly Glory for their suffâ—cient portion unless they may have what they want or would have for the Body this world unless they may be free from Poverty and Crosses and Provocations and Injuries and Pains all that God hath promised them here or hereafter even everlasting Glory will not satisfie them and when God and Christ and Heaven are not enough to quiet a mans mind he is in great want of Faith Hope â—nd Love which are far greater matters than Food and Rayment III. Another great cause of such trouble of mind is the guilt of some great and wilful sin when conscience is convinced and yet the foul is not converted sin is beloved and yet feared Gods wrath doth terrifie them and yet not enough to overcome their sin some live in secret fraud and robbery and many in drunkenness in secret fleshly lusts either self-pollution or fornication and they know that for such things the wrath of God cometh on the Children of disobedience and yet the rage of appetite and lust prevaileth and they despair and sin and while the sparks of Hell fall on their consciences it changeth neither heart nor life there is some more hope of the recovery of these then of dead hearted or unbelieving sinners who work uncleanness with greediness as being past feeling and blinded to defend their sins and plead against holy obedience to God Bruitishness is not so bad as Diabolisme and malignity But none of these are the persons spoken of in any Text Their sorrow is not overmuch but too little as long as it will not restrain them from their sin But yet if God convert these persons the sins which they now live in may possibly hereafter plung their souls into such depths of sorrow in the review as may swallow them up And when men truly converted yet dally with the bait and renew the wounds of their consciences by their lapses it is no wonder if their sorrows and terrours are renewed Grievous sins have fastened so on the consciences of many as have cast them into uncurable melancholly and distraction IV. But among people fearing God there is yet another cause of Melancholly and of sorrowing overmuch and that is Ignorance and mistakes in maâ—â—â—â— which their peace and comforts are concerned in I will name some particulars 1. One 〈◊〉 Ignorance of the tenor of the Gospel or Covenant of Grace as some Libertines called Antinomians more dangerously mistake it who tell men that Christ hath Repented and believed them and that they must no more question their Faith and Repentance than they must question the righteousness of Christ so many better Christians understand not that the Gospel is tidings of unspeakable joy to all that will believe it and that Christ and Life are offered freely to them that will accept him and that no sins how great or many soever are excepted from pardon to the soul that unfeignedly turneth to God by faith in Christ that whoever will may freely take the water of life and all that are weary and thirst are invited to come to him for ease and rest And they seem not to understand the conditions of forgiveness which is but true consent to the pardoning saving baptismal Covenant 2. And many of them are mistaken about the use of sorrow for sin and about the nature of hardness of heart they think that if their sorrow be not so passionate as to bring forth tears and greatly to afflict them they are not capable of pardon though they should consent to all the pardoning Covenant and they consider not that it is not our sorrow for it self that God delighteth in but it is the taking down of pride and that so much humbling sense of sin danger and misery as may make us feel the need of Christ and mercy and bring us unfeignedly to consent to be his Disciples and to be saved upon his Covenant terms Be sorrow much or little if it do this much the sinner shall be saved And as to the length of Gods sorrow some thinks that the pangs of the new birth must be a long continued state whereas we read in the Scripture that by the penitent sinners the Gospel was still received speedily with joy as being the gift of Christ and pardon and everlasting life humility and self-loathing must continue and increase but our first great sorrows may be swallowed up with
would perswade you to submissive patience Especially make conscience of a setled discontent of mind have you not yet much better than you deserve And do you forget how many years you have enjoyed undeserved mercy Discontent is a continued resistance of Gods disposing will that I say not some rebellion against it Your own wills rise up against the will of God It is Atheistical to think that your sufferings are not by his providence and dare you repine against God and continue in such repining to whom else doth it belong to dispose of you and all the world And when you feel distracting cares for your deliverances remember that this is not trusting God Care for your own duty and obey his command but leave it to him what you shall have tormenting care do but add to your afflictions It is a great mercy of God that he forbiddeth you these cares and promiseth to care for you Your Saviour himself hath largely though gently reprehended them Math. 6. and told you how sinful and unprofitable they are and that your father knoweth what you need and if he deny it you it is for just cause and if it be to correct you it is yet to profit you and if you submit to him and accept his guift he will give you much better than he taketh from you even Christ and everlasting life III. Set your selves more diligently than ever to overcome the inordinate love of the world It will be a happy use of all your troubles if you can follow them up to the Fountain and find out what it is that you cannot bear the want or loss of and consequently what it is that you overlove God is very jealous even when he loveth against every Idol that is loved too much and with any of that love which is due to him and if he take them all away and tear them out of our hands and hearts it is merciful as well as just I speak not this to those that are troubled only for want of more faith and holiness and communion with God and assurance of Salvation These troubles might give them much comfort if they understood aright from whence they come and what they signifie For as impatient trouble under worldly crosses doth prove that a man loveth the world too much so impatient trouble for want of more holiness and Communion with God doth shew that such are lovers of Holiness and of God Love goeth before desire and grief That which men love they delight in if they have it and mourn for want of it and desire to obtain it The will is the love and no man is troubled for want of that which he would not have But the commonest cause of passionate melancholly is at first some worldly discontent and care either wants or crosses or the fear of suffering or the unsuitableness and provocation of some related to them or disgrace or contempt do cast them into passionate discontent and selfwill cannot bear the denial of something which they would have and then when the discontent hath muddied and diseased a mans mind temptations about his soul do come in afterwards and that which begun only with worldly crosses doth after seem to be all about Religion Conscience or meerly for sin or want of Grace Why could you not patiently bear the words the wrongs the losses the crosses that did befal you Why made you so great a matter of these bodily transitory things Is it not because you overlove them were you not in good earnest when you called them vanity and covenanted to leave them to the will of God would you have God let you alone in so great a sin as the love of the world or giving any of his due to creatures If God should not teach you what to love and what to set light by and cure you of so dangerous a disease as a fleshly earthly mind he should not sanctifie you and fit you for heaven souls go not to Heaven as an arrow is shot upward against their inclination but as fire naturally tendeth upward and earth downward to their like so when holy men are dead their souls have a natural inclination upward and it is their love that is their inclination they love God and Heaven and Holy company and their old godly friends and holy works even mutual love and the joyful praises of Jehovah And this Spirit and Love is as a fiery nature which carrieth them heavenward and Angels convey them not thither by force but conduct them as a Bride to her marriage who is carryed all the way by love And on the other side the souls of wicked men are of a fleshly worldly inclination and love not heavenly works and company and have nothing in them to carry them to God but they love worldly trash and sensual beastial delights though they cannot enjoy them as poor men love riches and are vexed for want of what they love and therefore it is no wonder if wicked souls do dwell with Devils in the lower regions and that they make Apparitions here when God permits them and if holy souls be liable to no such descent Love is the Souls poise and spring and carrieth souls downward or upward accordingly Away then with the earthly fleshly Love How long will you stay here And what will Earth and Flesh do for you So far as it may be helpful to Holiness and Heaven God will not deny it to submissive Children but to overlove is to turn from God and is the dangerous Malady of Souls and the poise that sinks them down from Heaven Had you learnt better to forsake all for Christ and to account all but as Loss and Dung as Paul did Phil. 3.8 you could more easily bear the want of it When did you see any live in discontent and distracted with Melancholy Grief and Cares for want of Dung or of a Bubble a Shadow or a merry Dream If you will not otherwise know the world God will otherwise make you know it to your Sorrow IV. If you are not satisfyed that God alone Christ alone Heaven alone is enough for you as matter of felicity and full content go study the Case better and you may be convinced Go learn better your Catechism and the Principles of Religion and then you will learn to lay up a Treasure in heaven and not on Earth and to know that its best to be with Christ and that death which blasteth all the glory of the world and equalleth the rich and the poor is the common Door to Heaven or Hell And then Conscience will not ask you whether you have lived in pleasure or in pain in riches or in want but whether you have lived to God or to the Flesh for Heaven or for Earth and what hath had the preheminence in your hearts and Lives If there be shame in Heaven you will be ashamed when you are there that you whined and murmured for want of any thing that the flesh desired upon
day you cannot indeed expect in this world but that 't is possible that your darkness may be much more dispell'd and 't is your fault if it be not So far as darkness remains the Prince of darkness has Power the world has an advantage and there is danger of being reduced to the works of darkness The want of greater light is the cause of doubts and fears disconsolateness and confusion How little do you know of Christ in comparison of what you ought or might Are you got beyond the surface of Gospel Mysteries how far from searching into the heart of them and discerning the depths of wisdom the â—eigâ—th of love in them Hence it is that your admiration and affection are no greater You are engaged in a warfare 't is dangerous fighting in the dark especially with an enemy that fights best there You are travelling in a very narrow way the less of light is in you you will find it the more difficult to keep this way For shame be not Babes in knowledge but in understanding be ye men 1 Cor. 14 20. Let it very much humble you to consider the small progress you have made in knowledge notwithstanding the great advantages you have had of improvement 2. Compare all other Knowledge and this Knowledge of Christ together and see the vast difference in point of excellency and this will stir you up to grow therein The Philosophers of old how restless were their minds how endless their inquiries the farther they went the more they were puz'led and after long study they came to understand that they fully understood nothing That Wise King of Israel after he had diligently employed his large understanding about humane knowledge he cryes out as a man exceedingly vexed and disappointed Eccles 1 18. In much Wisdom there is much grief and he that increases knowledge increases sorrow But the knowledge of Christ is of another nature He that rightly understands the Lord Jesus understands how to have his guilt removed his heart renewed his conscience calmed his Soul secured and that for ever This knowledge is not a vexation but a satisfaction to the Spirit both because of its certainty and because of the superabundant grace and fulness in Christ who is known Here it may truly be said Intellectus est in quiete the better Christ is understood the more the Soul that understands him is at rest 3. You must not lean to your own parts and understandings Men of the greatest natural capacities have been men of the greatest mistakes and the foolest errours and herein they have embraced for the truths of Christ and the reason is because their hearts being proud God thwarted them and their pride blinded them In your ordinary secular affairs 't is not safe to confide in your own wisdom but even here you are to acknowledge God Certainly then when searching into the Mysteries of the Gospel you must be sensible that the sharpest understanding has need of illumination from above You must indeed be fools that you may be wise 1 Cor. 3 18. A sight of your folly and weakness must make and keep you very humble Such the Lord has promised to guide in judgeâ—â—nt and to teach his way Psal 25 9. 4. Heedfully attend to the word of the truth of the Gospel this is the great means to infose and to increase the knowledge of Christ 'T is called the word of Christ Col. 3 16. Let the word of Christ dwell in you richly in all wisdom Because Christ is the Author of it and the principal subject therein treated of The Gospel informs you of his Natures divine and humane of his Offices Prophetital Priestly Kingly of his benefits justification adoption regeneration strong consolation and such like Conarer in animos summâ vi inserere infigere infulcire amorem amorem autem imo vero ardorem potius literarum verè Sacrarum Conarer ad legendum illas extimulare ad perscrutandum animare ad medirandum nocturrâ versandum manu versandum diurnâ ad insenescendum aâ— immoriendum denique quanta maximâ possem vâ—â—â—mentiâ inflammare Mart. Dorpiuâ— De laud. Pauli p. 6. The Gospel informs you what he did what he suffered and how he eyed his Churches good in both It informs you where Christ is gloriously present in the highest Heavens where he is graciously present he walks in the midst of the Golden Candlesticks and accompanies his own institutions with a mighty and gracious efficacy Oh study this Gospel more take it in at your eyes by reading it at your ears by hearing it nay receive it into your very hearts the Gospel is that which brings you to the knowledge of Christ and so makes you wâ—fe unto Salvation 5. Look unto Jesus himself for in him are had all treasuries of Wisdom and Knowledge Col. 2 3. The Sun is seen by its own light the knowledge of Christ is derived from himself He is the greatest and best of Prophets who teacheth like him He not only reveals the things of peace but also gives the power of spiritual discerning 't is from Him that we have the Ey-salve to make us see Prov. 3 18 and the more of this Ey-salve we see the clearer What kind of Master would that be that were well skilled in all sorts of learning and were able also to give parts and capacities to all his Scholars that they might be all excellent Christ is such a Master as can give subtlâ—â—y to the simple and reveal those things to babes which are above the wise and prudent of the world 'T is said of Jesus that He opened the Disciples understandings thâ—t they might understand the Scriptures Luk. 24.45 There was good reason why the Apostle should wish that the Lord Jesus might be with Timothy's Spirit 2 Tim. 4 22. that he might be better instructed and that he might be a better instructer 6. Cry for more Knowledge and eye the promise of the Spirit of Wisdom and revelation The Psalmist who was wiser then his enemies that understood more then his teachers that had greater understanding then the Ancients Psal 119 98 99 100 how often and how earnestly does he cry to be taught of God v. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it to the end give me undâ—rstanding and I shall keep thy Law yea I shall observe it with my whole heart He that has the greatest measure of knowledge has reason to beg for more And â—hat which is an encouragement to prayer is the readiness of the Father of lights to give Wisdom liberally without upbraiding and likewise the promise he has made of his Spirit who is styled by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of wisdom and revelation Eph. 1 17. The Spirit searcheth all things even the deep things of God these are the truths of Christ in the Gospel and the Spirit reveals them which also could more have entred into the heart of men 1 Cor. 2
our principal perfections in Heaven and Earth These he recommends by the most affectionate and obliging the most warming melting Perswasives the superlative Love of God to us and our Communion with the Saints in Nature and Grace In the former Verse the Apostle argues for the reality of the effect as an evidence of the Cause Whoever believes that Jesus is the Christ that is the Saviour of the world foretold to the Prophets and expresses the truth of that Faith in a sutable conversation is born of God and every one that loveth him that begat loveth him also that is begotten of him Grace is not less powerful in producing tender reciprocal affections between the off-spring of the same heavenly Father than the subordinate endearments of Nature The pretence is vain of Love to God without loving his regenerate Children And in the Text he argues from the knowledge of the Cause to the discovering of the sincerity of the Effect By this we know that we love the Children of God with a holy affection if we love God and keep his Commandments There is but one difficulty to be removed that the force of the Apostles reasoning may appear 't is this a Medium to prove a thing must be of clearer evidence than what is concluded by it Now though a demonstration from the Cause be more noble and scientifical yet that which is drawn from the Effect is more near to Sence and more discernable And this is verified in the Instance before us for the Love of God who is absolutely spiritual in his Being and Excellencies doth not with that sensible fervour affect and passionately transport us as Love to his Children with whom we visibly converse and who are receptive of the most sensible testimonies of our Affection Accordingly the Apostle argues He that loves not his Brother whom he hath seen how can he love God whom he hath not seen As the Motives to love our Brethren from our conjunction in Nature and familiar Conversation are more capable to allure our Affections and more sensibly strike the Heart than the invisible Deity who is infinitely above us by the same reason we may more easily judge of the truth of our Love to them than of our Love to God To this the Answer is clear the Apostle doth not speak of the Love of God as a still silent contemplative affection confined to to the superior Faculty of the Soul but as a burning shining affection like Fire * Lumine qui semper proditur ipso suo active and declarative of it self in those effects that necessarily flow from it that is voluntary obedience to his Commands and thus it becomes manifest to the renewed Conscience and is a most convincing proof of the sincerity of our Love to the Saints The Text being cleared affords this Doctrine Doctrine The sincerity of our Love to the Children of God is certainly discovered by our Love to God and Obedience to his Commands For the Illustration and Proof of the Point I will briefly shew 1. Who are described by this Title the Children of God 2. What is included in our Love to them 3. What the Love of God is and the obedience that flows from it 4. How from love to God and willing obedience to his Commands we may convincingly know the sincerity of our love to his Children To explain the first we must consider that this Title the Children of God is given upon several accounts 1. By Creation the Angels are called the Sons of God and Men his off-spring The reason of the Title is 1. The manner of their production by his immediate Power Thus he is stiled The Father of Spirits in distinction from the Fathers of the Flesh For though the conception and forming of the Body be the work of his secret Providence yet 't is by the hand of Nature the Parents concurring as the second Causes of it but the production of the Soul is to be entirely ascribed to his power without the intervention of any Creature 2. In their spiritual immortal Nature and the intellectual operations flowing from it there is an Image and resemblance of God from whence this Title is common to all reasonable Creatures and peculiar to them for though the Matter may be ordered and fashioned by the hand of God into a figure of admirable beauty yet 't is not capable of his likeness and image so that neither the Lights of Heaven nor the Beasts and plants of the Earth are called his Children II. By external Calling and Covenant some are denominated his Children for by this Evangelical Constitution God is pleased to receive Believers into a filial relation Indeed where there is not a cordial consent and subjection to the Terms of the Covenant visible Profession and the receiving the external Seals of it will be of no advantage but the publick serious owning of the Gâ—â—pel entitles a person to be of the Society of Christians and filius and foederatus are all one III. There is a Sonship that arises from supernatural regeneration that is the communicating a new nature to man whereby there is a holy and blessed change in the directive and commanding Faculties the Understanding and Will and in the Affections and consequently in the whole Life This is wrought by the efficacy of the Word and Spirit and is called by our Saviour Regeneration because it is not our original carnal Birth but a second and celestial 'T is with the new man in Grace as with an Infant in Nature that has the essential parts that compose a man a Soul endowed with all its faculties a Body with all its organs and parts but not in the vigor of mature age Thus renewed Holiness in a Christian is compleat and entire in its parts but not in perfection of degrees there is a universal inclination to all that is holy just and good and a universal aversion from sin though the executive power be not equal And regenerate Christians are truly called the Children of God for as in natural generation there is communicated a Principle of Life and sutable Operations from whence the Title and Relation of a Father arises so in Regeneration there are derived such holy and heavenly qualities to the Soul as constitute a Divine Nature in man whereby he is partaker of the Life and Likeness of God himself from hence he is a Child of God and has an interest and propriety in his Favour Power and Promises and all the good that flows from them and a Title to the eternal inheritance Secondly I will shew what is included in our Love to the Children of God 1 Pet. 1.22 1. The Principle of this Love is Divine The Soul is purified through the Spirit to unfeigned Love of the Brethren Naturally the Judgment is corrupted and the Will depraved that carnal respects either of Profit or Pleasure are the quick and sensible incitements of Love and till the Soul be cured of the sensual contagion the
inclination can never be directed and the desires fastned on the supernatural Image of God in his Saints As Holiness in the Creature is a Ray derived from the infinite beauty of God's Holiness so the love of Holiness is a Spark from the sacred Fire of his Love 1 John 4.7 St. John exhorts Christians Let us love one another for Love is of God Natural Love among men is by his general Providence but a gracious Love to the Saints is by his special influence The natural Affection must be baptized with the Holy Ghost as with Fire to refine it to a divine purity 2. The Qualifications of this Love are as follows First It is sincere and cordial it does not appear only in expressions from the Tongue and Countenance but springs from the integrity of the Heart 'T is stiled unfeigned Lâ—â—â— of the Brethren 't is a Love not in Word and Tongue only but in Deed and Truth A counterfeit formal affection set off with artificial colours is so far from being pleasing to God the Searcher and Judge of hearts that 't is infinitely provoking to him Secondly 'T is pure the attractive Cause of it is the Image of God appearing in them Our Saviour assures us that Love shall be gloriously rewarded that respects a Disciple upon that account as a Disciple and a righteous man as a righteous man The holy Love commanded in the Gospel is to Christians for their Divine Relation as the Children of God as the Members of Christ and Temples of the Holy Ghost Thirdly From hence it is universal extended to all the Saints The Church is composed of Christians that are different in their Gifts and Graces and in their external Order some excel in knowledge and zeal and love in active Graces others in humility meekness and patience that sustain and adorn them in sufferings some are in a higher rank others are in humble circumstances as in the visible world things are placed sutably to their Natures the Stars in the Heavens Flowers in the Earth and our special respects are due to those whom the Favour of God has dignified above others and in whom the brightness and power of Grace shines more clearly for according as there are more reasons that make a person deserving Love the degrees of Love should rise in proportion but a dear affection is due even to the lowest Saints for all have communion in the same holy Nature and are equally instated in the same blessed Alliance Fourthly It must be fervent not only in Truth but in a degree of Eminency St. Peter joyns the two Qualifications See that ye love one another with a pure heart fervently Our Saviour sets before us his own Pattern as a Pillar of fire to direct and inflame us Joh. 15.12 This is my Commandment that ye love one another as I have loved you As I have loved you Admirable Example His Love was singular and superlative a Love that saves and astonishes us at once for he willingly gave his precious life for our Ransom This we should endeavour to resemble though our highest expressions of love and compassion to the Saints are but a weak and imperfect imitation of his divine Perfection I shall add farther this Love includes all kinds of Love 1. The love of Esteem correspondent to the real worth and special goodness of the Saints 'T is one Character of a Citizen of Heaven that in his eyes a vile person is contemned Psal 15. however set off by the Glory of the world and the ornaments of the present state that as a false Mask conceal their foul deformity to carnal persons but he honours them that fear the Lord though disfigured by calumnies though obscur'd and depress'd by afflictions and made like their blessed Head in whom there was no Form nor Comliness in the judgment of Fools In our valuation Divine Grace should turn the Scales against all the Natural or Acquired Perfections of Body or Mind Beauty Strength Wit Eloquence humane Wisdom against all the external Advantages of this Life Nobility Riches Power and whatever is admired by a carnal Eye The Judgment and Love of God should regulate ours A Saint is more valued by God than the highest Princes nay than the Angels themselves considered only with respect to their spiritual Nature He calls them his peculiar Treasure his Jewels the first Fruits of the Creatures sacred for his Use and Glory in comparison of whom the rest of the world are but Dregs a corrupt Mass They are stiled his Sons being partakers of that Life of which he is the Author and Pattern and what are all the Titles on Earth compared with so Divine a Dignity 2. The Love of Desire of their present and future Happiness The Perfection of Love consists more in the Desire than in the Effects and the continued fervent Prayers that the Saints present to God for one another are the expressions of their Love 3. The Love of Delight in spiritual Communion with them All the Attractives of humane Conversation Wit Mirth Sweetness of Behaviour and wise Discourse cannot make any Society so dear and pleasant to one that is a lover of Holiness as the Communion of Saints David whose Breast was very sensible of the tender Affections of Love and Joy tells us That the Saints in the Earth the Excellent Psaâ— 16. â— were the chief Object of his Delight And â—â—equent to this there is a cordial Sympathy with them in their Joys and Sorrows being Members of the same Body and having an interest in all their good or evil 'T is observable when the Holy Spirit describes the sweetest humane Comforts that are the present reward of the godly man the enjoyment of his Estate in the dear Society of his Wife and Children there is a Promise annext Psal 128. that sweetens all the rest That he shall see the good of Jerusalem and peace upon Israel Without this all temporal Comforts are mixt with bitter displeasure to him There is an eminent Instance of this in Nehemiah Nehem. 2. whom all the Pleasures of the Persian Court could not satisfie whilst Jerusalem was desolately miserable 4. The Love of Service and Beneficence that declares it self in all outward Offices and Acts for the good of the Saints And these are various some are of a sublimer nature and concern their Souls as spiritual Counsel and Instruction compassionate Admonition and Consolation the confirming them in good and the fortifying them against evil the doing whatever may preserve and advance the life and vigour of the inward man others respect their Bodies and temporal Condition directing them in their Affairs protecting them from Injuries supplying their wants and universally assisting them for their tolerable passage through the world And all these Acts are to be chearfully performed there is more joy in conferring than receiving a Benefit because Love is more exercised in the one than the other In short the highest effect of Love that
were common between them And in the next succeeding Ages this fraternal Love was so conspicuous in the Professors of his Sacred Discipline Tert. Apoâ— c. 3â— that their Enemies observ'd it as a rare and remarkable thing See how the Christians love one another see how ready they are to die for one another Now the same gracious Principle that inclines us to do one Command will make us universally willing to observe all for sincere Obedience primarily respects the Authority of the Lawgiver which binds the whole Law upon the Conscience James 2. And as he that breaks the Law wilfully in one point is guilty of all because the violation of a single Precept proceeds from the same Cause that induces men to transgress all that is contempt of the Divine Majesty so he that sincerely obeys one Command does with consent of heart and serious endeavors obey all And from hence 't is clear that without a religious and unreserved regard of the divine Commands 't is impossible there should be in any person a gracious affection to the Saints that is the product of Obedience to God and consequently the observance of his Precepts is the certain proof of our Love to his Children 2. Spiritual Love to the Saints arises from the sight of the Divine Image appearing in their Conversation Now if the Beauty of Holiness be the attractive of our Love it will be fastned on the Law of God in the most intense degree The most excellent Saints on Earth have some mixtures of Corruption their Holiness is like the Morning-light that is checquered with the shadows and obscurity of the Night and 't is our wisdom not to love their infirmities but to preserve an unstained affection to them But the Law of God is the fairest Transcript of his Nature wherein his glorious Holiness is most resplendent Psa 19.7 8. The Law of the Lord is perfect converting the Soul the Commandment of the Lord is pure enlightning the eyes This ravish'd the heart of David with an inexpressible Affection O how I love thy Law Psal 119. it is my Meditation all the day And he repeats the declaration of his Love to it with new fervor upon this ground I love thy Law because it is pure Now Love to the Commands of God will transcribe them in our hearts and Lives As affectionate expressions to the Children of God without the real supply of their wants are but the shadows of Love so words of esteem and respect to the Law of God without unfeigned and universal Obedience are but an empty Pretence 3. The Divine Relation of the Saints to God as their Father is the Motive of spiritual Love to them And this is consequent to the former for by partaking of his Holiness they partake of his life and likeness And from hence they are the dearest Objects of his Love his eye and heart is always upon them Now if this Consideration excites Love to the Children of God it will be as powerful to incline us to keep his Commands for the Law of God that is the Copy of his Sacred Will is most near to his Nature and he is infinitely tender of it Our Saviour tells us that it is casier for Heaven and Earth to pass away Luk. 16.17 than for one tittle of the Law to fail If the entire World and all the Inhabitants of it were destroyed there would be no loss to God but if the Law lose its Authority and Obligation the Divine Holiness would suffer a Blemish The Use of the Doctrine is to try our Love to the Children of God to which all pretend by this infallible Rule our Obedience to his Commands This is absolutely necessary because the deceit is so easie and so dangerous and it will be most comfortable if upon this Trial our Love be found to be spiritual and divine The deceit is easie because Acts of Love may be expressed to the Saints from other Principles than the Love of God Some for vain-glory are bountiful and when their Charity seems so visibly divine that men admire it there is the Woâ—m of vanity at the root that corrupts and makes it odious to God The Pharisees are charged with this by our Saviour Mat. 6 2. their Alms were not the effect of Charity but Ostentation and whilst they endeavoured to make their Vices virtuous they made their Virtues vicious There is a natural Love among persons united by Consanguinity that remains so entire since the ruine of Mankind by the Fall and is rather from the force of Nature than the virtue of the Will and this in all kind Offices may be express'd to the Saints There is a sweetness of Temper in some that inclines them to wish well to all and such tender Affections that are easily moved and melted at the sight of others miseries and such may be beneficent and compassionate to the Saints in their afflictions but the Spring of this Love is good Nature not divine Grace There are humane Respects that incline others to kindness to the Saints as they are united by interest Fellow-Citizens and Neighbours and as they receive advantage by Commerce with them or as obliged by their Benefits But Civil Amity and Gratitude are not that holy Affection that is an assurance of our spiritual state There are other Motives of Love to the Saints that are not so low nor mercenary in the thickest darkness of Paganism the Light of Reason discovered the amiable excellence of Virtue as becoming the humane Nature and useful for the Tranquility and Welfare of Mankind and the Moral Goodness that adorns the Saints the Innocence Purity Meekness Justice Clemency Benignity that are visible in their Conversations may draw respects from others who are strangers to the Love of God and careless of his Commandments And as the Mistake of this Affection is easie so it is infinitely dangerous for he that builds his hope of Heaven upon a sandy foundation upon false Grounds will fall ruinously from his Hopes and Felicity at last How fearful will be the disappointment of one that has been a Favourer of the Saints that has defended their Cause protected their Persons relieved their Necessities and presum'd for this that his Condition is safe as to Eternity though he lives in the known neglect of other Duties and the indulgent practice of some Sin But if we find that our Love to the Children of God flows from our Love to God that sways the Soul to an entire compliance to his Commands and makes us observant of them in the course of our Lives What a blessed Hope arises from this Reflection We need not have the Book of the Divine Decrees opened and the Secrets of Election unveil'd 1 Joh. 3.14 for we know that we are past from Death to Life if we love the Brethren This is an infallible Effect and Sign of the Spiritual Life and the Seed and Evidence of Eternal Life Quest What must we do to
our selves if any sins lie near our hearts and prove predominant in our conversations The Crimes whereby we have disgusted God must be repented of detested and rejected He that would trust in God and gain the views and comforts of his Face should throughly hate deeply resent and carefully watch against what God can take no pleasure in but hath entred his protest against repent and do thy first Works was grave and sober Counsel Rev. 2.5 Begin then with thy self and end with God and work thy self up to his Will and thou shalt see his Face with Joy Sin will raise Clouds and Storms and cause no small Eclipses of Gods Face where ever it enters is countenanced and prevails An heavenly Mind and Life must be recovered exercised and preserved and practical resolutions must be renewed and kept in their inviolable vigour whither God sensibly smile or not upon us Who ever mourns not over and watches not against what God abhors will find his seeing Gods Face with Joy to be too strange and great a Miracle to be expected from him He that contemns the ways and will of God can look for nothing but to be contemned by him 1 Sam. 2.30 the Laws of Peace and Favour must be kept Sins must be broken off by Righteousness and Repentance or else Gods Face is to be seen no more Direct V. Let him consider well how far God is unchangeably the God of gracious Souls Psal 89.30 34. Levit. 26.40 45. the Tenor of Gods Covenant is to be studied throughly and well understood to prevent extravagant or defective trust 'T is true Gods promises are large and his relation fixt Psal 84.11 Isa 41.10 God will be so far always theirs as to be ever mindful of them and of his Covenant with them to be duly provident for their good so as to prevent all that may truly harm and ruin their resigned Souls and Persons Rom. 8.28 2 Cor. 16.9 to be truly though wisely compassionate towards them in all their dejections and temptations 1 Cor. 10.13 Mich. 7.18 Isa 30.19 41 17. He will neither over-burthen them over-work them nor overlook them and he will be always so far theirs as to exemplifie the Power and Riches of his All-sufficient Grace and Goodness in them Rom. 9.23 2 Thes 1.10 12. God will refine and save their Souls renew their Strength and cloath them with his Righteousness and Salvations and give them such Encouragements and Supports as may be needful for their present State and Work Isa 40.31 2 Cor. 4.16 18. Col. 1.11 12. 1 Thes 5.23 24. Let them but act like gracious Persons and all Grace shall abound towards them and he will see that their Integrity and Uprightness preserve them whilst therein they wait on him Pardoned Sins refined Souls accepted Services Prayers and Persons with great Victories Tryumphs and Salvations at the last Gods Spirit in them his Presence with them and his Eternal Glory for them when time is folded up and reckoned for all these shall joyfully convince them in what respects and to what purposes God is immutably and will be their God Rom 8.31 39. But if they look or hope that God should be so far theirs as to keep them from afflictions and the fiery Tryal or to feast them continually with sensible consolations and clear views of Heaven and of his glorious Face or immediatly to give them what they ask at their discretion or to prevent all manner of perturbations in their Souls and all distempers in their Bodies Brains and Fancies or to redress miraculously what may be cured and relieved otherwise they have no promise for this For where hath God engaged that Grace must do the Work that is consigned to natural means or that Miracles must effect what an establisht Course of ordinary means may bring Men to Even in the sealing Age when Miracles were so multiplied we find that ordinary means were used in their just extent Moses must send for Jethro Cornelius must send for Peter Philip must turn Instructer and Interpreter to the Eunuch Manna must only be continued until the Israelites could Plow and Sow Why then should any one conclude that God hath hid his Face unless unreasonable and extraordinary expectations be accomplished If Parts be weak if Gifts be mean if Memory be frail through disadvantages of Age or Weakness if passionate Fervours be abated through those declensions which are entailed on Mortals by a setled decree must we infer from hence that God hath hid his Face from us and holds us for his Enemies unless he change the ordinary Course of Nature And as to Soul concerns and exercises what if our Spirits be disquieted through the Soul or expectation of sharp Tryals and Distresses What if Satan bluster in our Souls What if strange Suggestions like fiery Darts be cast into us What if we be strongly urged to such imaginations as God himself knows to be odious and ungrateful to us Must we from hence suspect or think that God disclaims us and renounces all his merciful relations and regards to us Hath God engaged any where that our War with Satan shall end before we dye Can militant Christians be discharged from this warfare before they have finished their Course Whilst you resolve and strive you Conquer and God abides your God till you give up the Cause and fall in love with what your God abhors and slights see Heb. 4.14 16. was not the great Jehovah the God and Father of the Lord Jesus Christ as much in the extremities of his Agonies and Conflicts as either before or after them But he never was so much his God as to excuse him from his bitter Cup and his contest with the Devil and this World The same I may also say of Paul 2 Cor. 12.7 9. Gods Covenant and not your thoughts or hopes must tell how far Direct VI. Let him consider and improve what God affords to help and quicken trust in him Psal 27.9 Rom. 15.4 13. God hath his part and Man hath his to do not that God needs him but because he hath laid him under Law unto himself and suited his remediating Duties to his Faculties and Circumstances Trust is a compounded Act and Duty made use of assent consent and reliance and it respects veracity goodness and fidelity in the object trusted in Let then the gracious Soul look upon God as fit and willing to be trusted in as actually engaged and concerned for him when he is his God and as faithful when thus related and engaged For God both can and will effect all that he undertakes yet he expects that gracious Souls shall fix their deepest thoughts upon what he hath given them to fix and raise their trust upon Idleness doth no good the thinking and industrious and resolved Soul thrives much whilst meer complainers cheat and dispirit themselves and trouble others dishonour God and scandalize and dishearten Men. It is here as it is in Nature God feeds us he